Summary of Sahih Al-Bukhari | Episode (3) | Book of Faith - 1

0:00 In the name of Allah, the Most Gracious, the Most Merciful.

0:03 The Ifadah Center

0:06 for Humanities Studies and Research

0:09 presents

0:10 The Abridgment of Sahih al-Bukhari:

0:16 The Book of Faith.

0:20 Chapter: The statement of the Prophet (peace and blessings of Allah be upon him):

0:24 "Islam is built upon five [pillars],"

0:27 and faith consists of speech and action,

0:29 and it increases and decreases.

0:32 On the authority of Ibn 'Umar (may Allah be pleased with them both), who said:

0:35 The Messenger of Allah (peace be upon him) said:

0:39 "Islam is built upon five [pillars]:

0:42 testifying that there is no deity worthy of worship except Allah,

0:46 and that Muhammad is the Messenger of Allah;

0:49 establishing prayer;

0:51 paying zakat;

0:53 performing Hajj;

0:55 and fasting the month of Ramadan."

0:58 Commentary on the hadith:

1:02 Regarding the phrase "and it consists of speech and action":

1:04 What is meant by "speech"

1:06 is the verbal articulation of the two testimonies of faith (Shahadatayn).

1:08 And by "action"

1:09 is meant a general term encompassing the actions of both the heart and the physical limbs,

1:13 so as to include internal beliefs and external acts of worship.

1:16 Thus, the salaf (early generations) stated:

1:18 "Faith is belief in the heart,

1:20 verbal articulation with the tongue,

1:22 and righteous action with the physical limbs."

1:25 Regarding "and it increases and decreases":

1:27 That is, faith increases through acts of obedience

1:30 and decreases through acts of disobedience.

1:32 Regarding "upon five":

1:34 Meaning upon five pillars or foundations.

1:37 Regarding "paying zakat":

1:39 It means giving it to those who are eligible to receive it.

1:42 Benefits derived from the hadith:

1:47 First:

1:49 The hadith constitutes one of the foundational pillars of Islam

1:51 and an all-encompassing principle of its rulings.

1:53 Jihad was not mentioned within it

1:55 because it is a communal obligation (fard kifayah),

1:58 whereas these are individual obligations (fard 'ayn).

2:01 Second:

2:03 Through faith, the servant earns praise and Allah's divine guardianship.

2:08 Third:

2:10 Faith encompasses internal affirmation by the heart,

2:13 verbal affirmation by the tongue,

2:15 and practical implementation with the limbs.

2:17 Fourth:

2:19 The term "Islam" is applied to external actions,

2:22 and "Islam" and "faith" (Iman) may sometimes be used synonymously.

2:28 Chapter: Matters of Faith.

2:31 On the authority of Abu Hurayrah (may Allah be pleased with him),

2:34 from the Prophet (peace and blessings of Allah be upon him), who said:

2:38 "Faith has sixty-odd branches,

2:41 and modesty (haya') is a branch of faith."

2:45 Commentary on the hadith:

2:49 "Biḍ'" (sixty-odd):

2:51 It refers to any number between three and nine.

2:54 "Shu'bah" (branch):

2:56 Meaning a specific trait or attribute.

2:59 "Al-Haya'" (modesty):

3:00 It is an inner character trait that prompts the avoidance of shameful deeds

3:03 and prevents one from neglecting the rights of any rightful claimant.

3:07 Benefits derived from the hadith:

3:11 First:

3:12 The hadith explicitly designates outward actions under the legal term of faith.

3:17 Second:

3:19 Modesty may be an acquired quality,

3:22 or it may be an innate disposition.

3:24 Employing it in accordance with the Shariah

3:27 requires conscious acquisition, sincere intention, and knowledge;

3:30 only then does it become a true component of faith.

3:33 Third:

3:35 Modesty motivates the performance of righteous deeds

3:38 and serves as a deterrent against sins.

3:40 Chapter:

3:44 A true Muslim is the one from whose tongue and hand Muslims are safe.

3:49 On the authority of 'Abdullah ibn 'Umar (may Allah be pleased with them both),

3:54 from the Prophet (peace and blessings of Allah be upon him), who said:

3:58 "A true Muslim is the one from whose tongue and hand Muslims are safe,

4:03 and the true emigrant (muhajir) is the one who abandons what Allah has forbidden."

4:07 Commentary on the hadith:

4:11 "The emigrant" (al-muhajir):

4:12 Refers fundamentally to one who departs from their homeland.

4:15 Hijrah is of two types:

4:17 inward,

4:18 which is abandoning that toward which the evil-inciting soul and Satan call;

4:23 and outward,

4:25 which is fleeing with one's religion away from trials and tribulations.

4:28 "Hajara" (abandoned):

4:29 Meaning he left it behind and turned away from it completely.

4:32 Benefits derived from the hadith:

4:36 First:

4:37 The complete Muslim is the one who harms no fellow Muslim by word or deed;

4:42 the most virtuous of Muslims is the one who fulfills the rights of Allah the Almighty

4:46 and upholds the rights of the Muslims.

4:49 Second:

4:51 The hadith showcases the Prophet's (peace be upon him) concise and eloquent speech,

4:57 just as it is idiomatically said:

4:58 "True wealth is camels,"

5:00 and "True mankind is the Arabs,"

5:02 used for emphasizing excellence rather than absolute restriction.

5:05 Chapter:

5:08 Which practice of Islam is best?

5:11 On the authority of Abu Musa (may Allah be pleased with him), who said:

5:15 They asked: "O Messenger of Allah,

5:18 which practice of Islam is best?"

5:20 He replied:

5:22 "The one from whose tongue and hand Muslims are safe."

5:26 Commentary on the hadith:

5:29 "Which practice of Islam is best?":

5:32 Meaning which traits of Islam are most virtuous.

5:35 Benefits derived from the hadith:

5:38 First:

5:40 The hand was singled out for mention

5:42 because most actions are carried out with it,

5:44 and likewise the tongue,

5:46 because it expresses what lies within the soul.

5:50 Second:

5:51 It urges the complete abstention from harming Muslims in any manner,

5:55 the essence of which

5:57 lies in good character.

5:59 Third:

6:00 The hadith contains a refutation of the Murji'ah sect,

6:03 for they do not acknowledge varying degrees of deficient Islam.

6:07 Chapter:

6:11 Feeding others is part of Islam.

6:14 On the authority of 'Abdullah ibn 'Umar (may Allah be pleased with them both),

6:19 that a man asked the Prophet (peace and blessings of Allah be upon him):

6:23 "Which practice of Islam is best?"

6:26 He replied:

6:27 "To offer food,

6:29 and to extend greetings of peace to those you know and those you do not know."

6:35 Commentary on the hadith:

6:37 "Part of Islam":

6:40 Meaning among its noble characteristics and branches.

6:43 "To offer food":

6:45 Meaning to serve food to guests and others in need.

6:48 "To extend greetings of peace":

6:50 Meaning to offer the salam,

6:52 the most complete form of which is saying:

6:54 "As-salamu 'alaykum wa rahmatullahi wa barakatuh" (May the peace, mercy, and blessings of Allah be upon you).

6:58 "To those you know and those you do not know":

7:01 Meaning specifically among the Muslims,

7:04 for the greeting of peace is the distinct hallmark of Islam

7:07 and an established right for every Muslim.

7:11 Benefits derived from the hadith:

7:15 First:

7:16 Among the most virtuous physical actions

7:18 is feeding others,

7:20 which sustains the physical body,

7:23 and the best speech in benevolence and honor

7:26 is spreading the greeting of peace.

7:28 Second:

7:30 Extending salam universally to all people

7:32 ensures that the act remains purely for the sake of Allah the Almighty,

7:35 free from selfish motives, favoritism, and pretension.

7:38 Third:

7:40 It encourages noble virtues of character,

7:43 such as generosity and humility.

7:47 Chapter:

7:48 Loving for one's brother what one loves for oneself is part of faith.

7:53 On the authority of Anas (may Allah be pleased with him),

7:57 from the Prophet (peace and blessings of Allah be upon him), who said:

8:01 "None of you truly believes

8:03 until he loves for his brother what he loves for himself."

8:09 Commentary on the hadith:

8:12 "Part of faith": meaning among the branches of faith.

8:16 "None of you truly believes":

8:18 Meaning his faith is not complete

8:21 "until he loves": referring to goodness,

8:24 where love represents the natural inclination toward that which pleases the person.

8:30 Benefits derived from the hadith:

8:34 First:

8:35 It is among the branches of faith

8:37 to love for one's brother the same goodness one loves for oneself.

8:41 Second:

8:43 It also entails disliking for one's brother the same evil one dislikes for oneself.

8:47 Chapter:

8:51 Loving the Messenger (peace and blessings of Allah be upon him) is part of faith.

8:56 On the authority of Abu Hurayrah (may Allah be pleased with him),

8:59 that the Messenger of Allah (peace be upon him) said:

9:03 "By the One in Whose Hand is my soul,

9:06 none of you truly believes until I am more beloved to him than his parent and his child."

9:14 On the authority of Anas (may Allah be pleased with him), who said:

9:17 The Prophet (peace and blessings of Allah be upon him) said:

9:21 "None of you truly believes until I am more beloved to him than his parent, his child, and all of mankind."

9:31 Commentary on the hadith:

9:34 Regarding "than his parent and his child":

9:36 They are dearer to a person than general family and wealth.

9:39 The mention of "all of mankind" is a conjunction of the general following the specific,

9:43 and love for the rest of humanity is an elective, appreciative love.

9:48 Benefits derived from the hadith:

9:53 First: The permissibility of swearing an oath regarding an important matter without being asked to do so.

9:59 Second: Everyone who believes in the Prophet (peace be upon him)

10:04 will not be devoid of experiencing something of that predominant love.

10:09 Thirdly, loving him (peace and blessings of Allah be upon him) entails

10:14 supporting his Sunnah and defending his Sacred Law.

10:18 Chapter: The Sweetness of Faith.

10:23 On the authority of Anas (may Allah be pleased with him),

10:26 from the Prophet (peace and blessings of Allah be upon him), who said:

10:30 "Whoever possesses three qualities will taste the sweetness of faith:

10:35 that Allah and His Messenger are more beloved to him than anything else;

10:40 that he loves a person solely for the sake of Allah;

10:45 and that he hates returning to disbelief after Allah has saved him from it,

10:50 just as he hates being cast into the Fire."

10:54 Commentary on the Hadith:

10:58 "Possesses" (kunna) means they are realized and attained.

11:02 "The sweetness of faith"

11:04 means finding pleasure in acts of obedience,

11:06 enduring hardships for the sake of religion,

11:09 and prioritizing that over worldly gains.

11:13 "Loves him solely for the sake of Allah"

11:16 refers to love purely stripped of selfish desires

11:19 and free from worldly motives.

11:23 "Returning to disbelief"

11:25 means lapsing into it and becoming settled in it.

11:29 Key Takeaways from the Hadith:

11:33 First:

11:35 The servant's love for Allah

11:38 is achieved through obeying Him and abandoning disobedience to Him.

11:41 Second:

11:43 Love for the Messenger (peace be upon him)

11:46 is achieved by following him.

11:48 Third:

11:50 Encouragement of loving one another for the sake of Allah Almighty.

11:53 Malik said:

11:55 "Loving for the sake of Allah is among the obligatory duties of Islam."

11:59 Fourth:

12:02 The believer knows that the disbeliever is in the Fire,

12:05 so he hates disbelief

12:07 just as he hates entering the Fire.

12:10 Chapter:

12:12 Loving the Ansar is a Sign of Faith.

12:16 On the authority of Anas ibn Malik (may Allah be pleased with him),

12:20 from the Prophet (peace be upon him), who said:

12:24 "The sign of faith is love for the Ansar,

12:28 and the sign of hypocrisy is hatred for the Ansar."

12:33 Commentary on the Hadith:

12:37 "The sign of faith"

12:40 means its indicator and proof.

12:43 "Love for the Ansar" —

12:45 they are the tribes of al-Aws and al-Khazraj.

12:47 Thus, whoever recognizes their support for him (peace be upon him)

12:51 will necessarily love them,

12:53 thereby attaining a branch of faith.

12:57 "And the sign of hypocrisy is hatred for the Ansar"

13:00 means that whoever hates them because they aided the Messenger of Allah (peace be upon him)

13:06 is a hypocrite.

13:08 Key Takeaways from the Hadith:

13:13 First:

13:14 Loving the Ansar is a branch of faith.

13:18 Second:

13:20 Loving them falls under the general scope of his saying:

13:23 "loves him solely for the sake of Allah,"

13:26 and singling them out for mention demonstrates their high esteem.

13:32 Chapter.

13:33 On the authority of 'Ubadah ibn al-Samit (may Allah be pleased with him), who said:

13:38 "I pledged allegiance to the Messenger of Allah (peace be upon him) among a small group,

13:43 and he said:

13:45 'Pledge allegiance to me that you will not associate anything with Allah,

13:49 nor steal,

13:51 nor commit unlawful intercourse,

13:53 nor kill your children,

13:56 nor bring a slander that you invent between your hands and feet,

14:02 nor disobey me in what is right.

14:06 Whoever among you fulfills this,

14:08 his reward rests with Allah;

14:10 and whoever commits any of these [sins]

14:13 and is punished for it in this world,

14:15 it shall serve as an expiation and purification for him.

14:19 But whoever is concealed by Allah,

14:21 his matter rests with Allah:

14:23 if He wills, He will punish him,

14:25 and if He wills, He will forgive him.'"

14:29 Commentary on the Hadith:

14:33 This hadith is connected to what preceded it,

14:36 as the narrator is from the Ansar,

14:39 and it demonstrates that avoiding prohibitions is part of faith.

14:43 "I pledged allegiance" means: I entered into a covenant.

14:46 "A small group" (raht) refers to a group of fewer than ten men.

14:50 "Nor kill your children":

14:53 because it is murder and severing the ties of kinship,

14:56 and it was widespread among them.

15:00 "With slander" means: with falsehood.

15:03 "You invent" means: you fabricate.

15:06 "Between your hands and feet":

15:09 he attributed the slander to the hands and feet

15:12 because they are the instruments of human action.

15:15 "Nor disobey me" means: do not oppose my command.

15:19 "In what is right" (ma'ruf):

15:21 ma'ruf is whatever is recognized by the Lawgiver as good, whether a command or a prohibition.

15:26 "Whoever fulfills"

15:28 means: whoever remains steadfast upon the covenant.

15:30 "Is punished"

15:32 means: receives the prescribed legal penalty.

15:35 Key Takeaways from the Hadith:

15:39 First:

15:40 The prohibition of polytheism, theft, unlawful intercourse, and falsehood.

15:44 Second:

15:46 Obedience to a created being is only in that which does not involve sin.

15:50 Third:

15:51 It contains a refutation of the Kharijites, who declare Muslims disbelievers on account of sins.

15:56 Fourth:

15:57 Applying the prescribed legal penalty serves as an expiation for the sin,

16:01 though it was also said

16:02 that repentance is indispensable.

16:07 Fleeing from trials and tribulations is part of religion.

16:11 On the authority of 'Abdullah ibn Abi Sa'sa'ah, who said

16:16 that Abu Sa'id al-Khudri (may Allah be pleased with him) said to him:

16:20 "I see that you love sheep and tend to them;

16:24 so take good care of them and wipe their nostrils,

16:28 for indeed I heard the Prophet (peace be upon him) say:

16:33 'A time will come upon the people

16:36 when the best wealth of a Muslim will be sheep,

16:40 which he follows along the mountain peaks

16:45 and places of rainfall,

16:48 fleeing with his religion from tribulations.'"

16:52 Commentary on the Hadith:

16:56 "And wipe their nostrils"

16:58 refers to cleaning the mucus that flows from their noses.

17:01 Sheep were mentioned because of their blessing

17:04 and because the Prophets (peace be upon them) shepherded them.

17:07 "Mountain peaks" (sha'ath al-jibal) means their summits.

17:11 "Places of rainfall" means the valley beds.

17:15 "Fleeing with his religion" means escaping to safeguard his faith.

17:20 Key Takeaways from the Hadith:

17:24 First: The virtue of seclusion during times of tribulation

17:30 to ensure the safety of one's religion.

17:32 Second:

17:34 The merit of striving for lawful earnings

17:36 and attending to one's livelihood.

17:39 Chapter: The Statement of the Prophet (peace be upon him):

17:45 "I am the most knowledgeable among you concerning Allah,"

17:48 and that knowing Him is an act of the heart.

17:51 On the authority of 'A'ishah, who said:

17:53 "Whenever the Messenger of Allah (peace be upon him)

17:56 commanded them,

17:58 he would only command them to do deeds that were within their capacity.

18:02 They said:

18:03 'We are not like you, O Messenger of Allah;

18:07 Allah has already forgiven your past and future sins.'

18:13 Thereupon, he would become angry until anger could be seen on his face,

18:18 and then he would say:

18:20 'Verily, the most God-fearing among you and the most knowledgeable concerning Allah is I.'"

18:25 Commentary on the Hadith:

18:30 "He commanded them to do deeds that were within their capacity"

18:33 means what they could sustain continuously so that they would not grow weary.

18:37 "We are not like you"

18:39 means: our state is not like your state.

18:42 They said that out of a desire to perform additional good deeds.

18:47 "The most God-fearing among you"

18:49 points to practical devotional strength,

18:52 while "the most knowledgeable"

18:54 points to cognitive, scholarly strength;

18:57 and through both, the Prophet (peace be upon him) attained the pinnacle of perfection.

19:02 Key Takeaways from the Hadith:

19:06 First:

19:09 Faith is not complete through verbal profession alone

19:12 unless accompanied by inner conviction,

19:15 and conviction is an act of the heart that bears the fruit of righteous deeds.

19:19 Second:

19:21 Knowledge of Allah exists in degrees,

19:23 where some excel over others,

19:26 and the Prophet (peace be upon him) occupies the highest degree of it,

19:31 being the standard in all matters.

19:34 Third:

19:36 What is optimal in worship

19:38 is moderation and consistency,

19:40 not excess that leads to abandonment,

19:43 for religion is ease.

19:45 Fourth:

19:48 When a servant reaches the ultimate state in worship,

19:51 it should further motivate him to persist in it,

19:54 so as to preserve the blessing

19:56 and seek its increase through gratitude.

19:59 Fifth:

20:01 The legitimacy of anger when a command of the Sacred Law is contested.

20:05 Sixth:

20:07 The Companions were the keenest of people in complying,

20:11 the most complete in obedience,

20:13 and the most eager to increase in good deeds.

Summary of Sahih Al-Bukhari | Episode (3) | Book of Faith - 1

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